With the Fifth Document a still lower level is reached. Hell and its torments form the only subject of this book, which as has been said above, is probably nearly complete, only a few pages of the conclusion being beyond recall. More proper-names of fiends are given here than in any of the preceding documents; and as has been said, these now include many of the Pagan gods such as the Egyptian Typhon, the Syrian Adonis, and the Greek Persephone and Hecate. These may possibly have been included among the subordinate “gods” several times referred to in the First Document, but the fact that their names are here openly given, seems to point to a time when the Pagans were in a minority in the Eastern world. The increasing influence of the belief in astrology with which even the Neo-Platonists of Alexandria did not disdain to meddle, is also shown by the answer already mentioned of Jesus to an inquiry of Mary Magdalene wherein He tells her that the allotment of souls to “righteous” and “wicked” bodies respectively is periodic and depends wholly on the disposition of the stars. The bearing that all this has on the absolute as distinct from the relative dating of the five Documents will be dealt with presently. 4. THE AUTHORSHIP AND DATE OF THE DOCUMENTS We now have to consider by whom and at what date the Documents making up our text were composed. That they were written in Egypt and for Egyptian readers there can be no doubt, nor is it seriously disputed by any commentator who has dealt with them. The use of the Egyptian calendar evidenced by the placing of the opening scene of the story of Pistis Sophia in the Egyptian month Tybi, the employment of psalms and hymns as a means of expounding doctrine, and the peculiar form of rhetoric which I have called rhapsody, all point to the First and Second Documents being written by an Egyptian for Egyptians, while to an Egyptologist the likeness of the long array of Powers here enumerated to the three successive Enneads or “Companies of Gods” known to Pharaonic Egypt is too close for us to seek further for its source. Yet the writer shows an acquaintance with the Platonic philosophy and also with those Synoptic Gospels which were admittedly written in Greek, which we should not expect from an inhabitant of the Sahid or Upper Egypt, and this is unlikely in the earliest period of Christianity to have been possible outside Alexandria. In this university of the Western world, as it has been justly called, philosophy was so universal during the first and second centuries that, not only did the Catholic Church have to set up about the year 200 the school for the teaching of its officers of whom Clement of Alexandria was afterwards the head, but Philo, a leader of the Alexandrian synagogue a hundred years earlier had found himself obliged to discover Plato’s teaching in the Hebrew Scriptures in a way that is almost an exact parallel to that used by the author of our First Document.